Front matter (continued, part 51)
Jesus gave Himself as a sacrifice for us, and also as a drink offering (Ps. 22:14; Isa. 53:12). Paul used the image of the drink offering to describe his own dedication to the Lord (Phil. 2:17; 2 Tim. 4:6). Mother Teresa often said, "We can do no great things, only small things with great love." But doing small things because we love Christ turns them into great things. According to Jesus, whenever we show love and kindness to others and seek to meet their needs, we give Him a cup of cold water (Matt. 25:34–40).
Since ancient peoples often had two or more names that could have alternate spellings, it's not easy to correlate the list in 2 Samuel 23 with the one in 1 Chronicles 11. Some names on the Samuel list are missing from the Chronicles list, but the latter list contains sixteen extra names (11:41–47). Perhaps they were replacements or alternates.3 Those not mentioned in the Chronicles list are Shammah son of Agee (v. 11), Elika (v. 25), Eliam (v. 34), and Igal (v. 36). The differences between the two lists are minor and doubtless the composition of this group changed from time to time as men died and were replaced.
Two special "mighty men" (vv. 18–23; 1 Chron. 11:20–25). Abishai (vv. 18–19) was David's nephew and the brother of Joab, the commander of David's army. He was also the brother of Asahel, who was slain treacherously by Abner, and Joab and Abishai killed Abner, much to David's regret (2 Sam. 2–3). Abishai was a courageous man who is commended here for killing three hundred enemy soldiers.
In this list, the men are divided into four groups:
2 Samuel & 1 Chronicles
Satan to tempt David in order to accomplish the purposes He had in mind. Satan certainly opposed God's people throughout all of Old Testament history, but this is one of four instances in the Old Testament where Satan is named specifically and seen openly at work. The other three are when he tempted Eve (Gen. 3), when he attacked Job (Job 1—2), and when he accused Joshua the high priest (Zech. 3).6
the three mighty men (vv. 8–12), the second three mighty men (vv. 13–17),4 two special leaders (vv. 18–23), and "The Thirty" exceptional soldiers (vv. 24–39).5 But does verse 36 record one man's name ("Igal the son of Nathan who was the son of Hagri") or the names of two men ("Igal the son of Nathan, and the son of Hagri")? Except for the three men who brought David the water, the names of all the other men are given, so it seems strange that one man's name would be omitted. It's likely that verse 36 registers the name of one man, which means there were thirty-two soldiers in "The Thirty"—the twenty-nine named on the list, plus the three unnamed men of verses 13–17. Perhaps the term "The Thirty" was simply a code name for David's elite soldiers, regardless of how many there were, just as "The Twelve" was a code name for the Lord's apostles. If you add to the thirty-two men the three mighty men of verses 8–12, plus Abishai and Benaiah, you have the total of thirty-seven given in verse 39.
A proud king (vv. 1–9; 1 Chron. 21:1–6). There was nothing illegal about a national census, if it was done according to the rules laid down in Exodus 30:11–16 (and see Num. 3:40–51). The half shekel received at the census was used to pay the bills for the sanctuary of God (Ex. 38:25–28). As a good Jewish citizen, Jesus paid his temple tax (Matt. 17:24–27), even though He knew that much of the ministry at the temple in that day was corrupt and had been rejected by His Father (Matt. 23:37–24:1). The phrase "the people" used in 2 Samuel 24:2, 4, 9, 10 refers to the Jewish military forces and is used this way in the Authorized Version of 1 Samuel 4:3, 4, 17. But the census that David ordered wasn't to collect the annual temple tax; it was a military census to see how big his army was, as verse 9 makes clear. But there had been military censuses in Israel in the past and the Lord hadn't judged the nation (Num. 1 and 26). What was there about this census that was wrong?
Two names are familiar to us: Asahel, the nephew of David and brother of Joab and Abishai (v. 24), and Uriah the Hittite, the husband of Bathsheba (v. 39; 1 Chron. 11:41). Both of them were dead, but their names remained on the list of great warriors. How tragic that David took the life of one of his best soldiers just to cover up sin!
Two other facts are worth noting. First, David didn't do the job alone; he had the help of many devoted followers. We think of David as a mighty warrior, and he was, but how far would he have gotten without his loyal and gifted soldiers? Most of the men listed came from Judah. This is to be expected since Judah was David's tribe and he reigned there before the nation was united. But "The Thirty" also included three men from Benjamin, the tribe of Saul, and several soldiers from neighboring nations. All these men recognized that God's hand was upon David and they wanted to be a part of what God was doing. The diversity of the commanders in his army speaks well of his leadership.
Joab and his captains were against the project (v. 4) and Joab's speech in verse 3 suggests that David's command was motivated by pride. The king wanted to magnify his own achievements rather than glorify the Lord. David may have rationalized this desire by arguing that his son Solomon was a man of peace who had no military experience. David wanted to be certain that, after his death, Israel would have the forces needed to preserve the peace. Another factor may have been David's plan to organize the army, the government, and the priests and Levites so that Solomon could manage things more easily and be able to build the temple (1 Chron. 22—27).
Whatever the cause, the Lord was displeased (1 Chron. 21:7), but He permitted Joab and his captains to spend the next nine months and twenty days counting the Israelites twenty years old and upward who were fit for military service. Sometimes God's greatest judgment is simply to let us have our own way. The census takers left Jerusalem, traveled east across the Jordan, and started counting at Aroer in the vicinity of the Dead Sea. Then they moved north through Gad and Gilead to Israel's northernmost border, where David had conquered the territory and expanded his kingdom (2 Sam. 8). The men then went west to Tyre and Sidon and then south to Beersheba in Judah, Israel's farthest border city.
Second, God noted each man, had most of their names recorded in His Word, and will one day reward each one for the ministry he performed. David's name is mentioned over a thousand times in the Bible, while most of these men are mentioned but once or twice. However, when they meet the Lord, "then each one's praise will come from God" (1 Cor. 4:5 nkjv).
Joab was commander of the entire army (20:23), but he's mentioned in this military roster only in connection with his brothers Abishai (v. 18) and Asahel (v. 24; 1 Chron. 11:20, 26). In the end, Joab was disloyal to David and tried to put Adonijah on the throne, and this cost him his life (1 Kings 2:28–34).
E.Buying a site for the temple—24:1–15
From Beersheba, they returned to Jerusalem, but they didn't count the Levites (who were exempted from military duty, Num. 1:49; 2:33) and the men of Benjamin. The tabernacle was located at Gibeon in Benjamin (1 Chron. 16:39–40; 21:29) and Joab may
David the repentant sinner (24; 1 Chron. 21) Second Samuel 24:1 states that God incited David to number the people, while 1 Chronicles 21:1 names Satan as the culprit. Both are true: God permitted
2 Samuel & 1 Chronicles
24:13 and 1 Chronicles 21:12. In His mercy, God shortened the days of the suffering for His chosen people (Matt. 24:22). The three punishments are named in God's covenant with Israel (Deut. 28), so David shouldn't have been surprised: famine—28:23–24, 38–40; military defeat—28:25–26, 41–48; pestilence—28:21–22, 27–28, 35, 60–61.9 In Jewish law, the unintentional sin of the high priest was equivalent to the sin of the entire congregation (Lev. 4:1–3, 13–14), so how much more would the penalties apply to a king who had sinned intentionally! Knowing the mercy of the Lord, David wisely chose pestilence for his punishment.
have thought it unwise to invade holy territory on such a sinful mission. Anyway, Saul had come from Benjamin and there may still have been pockets of resistance in the tribe. Benjamin was too close to home and Joab didn't want to take any chances. The incomplete total was 1,300,000 men.7 A convicted king (24:10–14; 1 Chron. 21:7–13). Realizing that he had been foolish in pursuing the project, David confessed his sin and sought the Lord's face. At least six times in Scripture we find David confessing "I have sinned" (2 Sam. 12:13; 24:10, 17; Ps. 41:4 and 51:4; 1 Chron. 21:8). When he confessed his sins of adultery and murder, David said, "I have sinned"; but when he confessed his sin of numbering the people, he said, "I have sinned greatly" (italics mine). Most of us would consider his sins relating to Bathsheba far worse than the sin of numbering the people, and far more foolish, but David saw the enormity of what he had done. David's sins with Bathsheba took the lives of four of David's sons (the baby, Amnon, Absalom, and Adonijah) plus the life of Uriah, but after the census, God sent a plague that took the lives of seventy thousand people. The Lord must have agreed with David that he had indeed sinned greatly.
A repentant king (24:15–25; 1 Chron. 21:14–30). The plague started the next day at morning and continued for the appointed three days, with the judgment angel ending his work at Jerusalem, just as Joab and his men had done (v. 8). David's shepherd's heart was broken because of this judgment and he pleaded with the Lord to punish him instead. Why would God kill seventy thousand men and yet keep David alive? We must note that 24:1 says that God was angry with Israel and not with David, so He must have been punishing the people for some sin they had committed. It's been suggested that this plague took the lives of the Israelites who had followed Absalom in his rebellion and didn't want David as their king. This may be so, but the text doesn't tell us.
David's sin with Bathsheba was a sin of the flesh, a yielding to lust after an afternoon of laziness (11:2; Gal. 5:19), but the census was a sin of the spirit (see 2 Cor. 7:1), a willful act of rebellion against God. It was motivated by pride, and pride is number one on the list of the sins that God hates (Prov. 6:16–17). "Pride is the ground in which all the other sins grow," wrote William Barclay, "and the parent from which all the other sins come." Both Scripture and civil law make a distinction between sudden sins of passion and willful sins of rebellion and treat the guilty parties differently (Deut. 19:1–13; Ex. 21:12–14). The census was willful rebellion, and David sinned against a flood of light. Furthermore, God gave David over nine months' time to repent, but he refused to yield. In the various scenes in David's history, Joab doesn't come across as a godly man, but even Joab was opposed to this project, and so were his officers. David should have heeded their counsel, but he was determined to have a census.
God permitted David to see the judgment angel hovering over Jerusalem near the threshing floor of Araunah (Ornan), a Jebusite. The Jebusites were the original inhabitants of Jerusalem, so Ornan had submitted to David's rule and become a reputable citizen of Jerusalem. We aren't told that David heard God's command to the angel to cease plaguing the people, but David knew that God was merciful and gracious, so he begged for mercy for "the sheep of his pasture" (Ps. 100:3). The elders of Israel were with David (1 Chron. 21:16) and with him fell to the ground in humble contrition and worship. It was David's sin that precipitated the crisis, but perhaps they realized that the nation had also sinned and deserved to feel God's rod of discipline.
Once again, the prophet Gad appeared on the scene, this time with a message of hope. David was to build an altar on Ornan's threshing floor and there offer sacrifices to the Lord, and the plague would cease. As king, David could have appropriated the property (1 Sam. 8:14) or even borrowed it, but he insisted on purchasing it. David knew the high cost of sinning, and he refused to give the Lord something that had cost him nothing. For fifty shekels of silver he purchased the oxen for sacrifices and the wooden yokes for fuel, and for six hundred shekels of gold, he purchased the entire threshing floor (24:24; 1 Chron. 21:25). When the priest offered the sacrifices, God sent fire from heaven to consume them as a token of His acceptance (1 Chron. 21:26; Lev. 9:24).
God in His grace forgives our sins when we confess them (1 John 1:9), but in His righteous government, He allows us to reap the consequences. In this case, the Lord even gave David the privilege of choosing the consequences. Why? Because David's disobedience was a sin of the will, a deliberate choice on David's part, so God allowed him to make another choice and name the punishment. Gad8 gave the king three choices and told him to consider them, make a decision, and give his answer when the prophet returned.
Between the first and second visits, David must have sought the face of the Lord, for God lowered the famine period from seven years to three years, which explains the seeming discrepancy between 2 Samuel
2 Samuel & 1 Chronicles
Knowing that the king was well able to purchase his property, why was Ornan so anxious to give it to David absolutely free? Or was his offer just another instance of traditional Eastern courtesy in the art of bargaining? (See Gen. 23.) Perhaps Ornan remembered what happened to Saul's descendants because of what Saul did to the Gibeonites (21:1–14) and he didn't want the lives of his sons threatened (1 Chron. 21:20). The King James translation of verse 23 is a bit awkward and gives the idea that Ornan himself was a king, so the NIV or NASB should be consulted.
the Bethlehem well were the men named in verses 8–12, but verse 13 seems to indicate they were a different trio, a part of "The Thirty." 5 The two terms "The Three" and "The Thirty" are found frequently in this chapter. For "The Three" see verses 9, 13, 16–19, 22, 23; for "The Thirty" see verses 13, 23–24. In 1 Chronicles 11, "The Three" are mentioned in verses 12, 15, 18–21, 24, 25; and "The Thirty" in verses 15, 25, and 42. 6 For a study of these four appearances of Satan and how they apply to believers today, see my book The Strategy of Satan (Tyndale House). 7 First Chronicles 21:5 records 1,100,000 men, but we need to remember that Joab didn't complete the census (1 Chron. 27:23–24) and different sums were recorded at different times during the nine months of the survey. Also, note that 2 Samuel 24:9 specifies "800,000 valiant men," that is, an experienced standing army, while there could have been another 300,000 men who were of age but not seasoned in battle. This gives us the 1,100,000 total of 1 Chronicles 21:5. 8 The prophet Gad first appears in Scripture after David fled from Saul (1 Sam. 22:5). He must have been an expert on Jewish liturgy because he assisted David in organizing the Levites for their part in the temple worship services. He also kept an official record of the events of David's reign (1 Chron. 29:29). 9 More than once God sent plagues to Israel to chasten His people (Num. 11:31–34; 14:36–38; 16:46–50; 21:4–9; 26:9–10). Of course, this was in agreement with His covenant, which the people had broken.
The land that David purchased was no ordinary piece of property, for it was the place where Abraham had put his son Isaac on the altar (Gen. 22) and where Solomon would build the temple (1 Chron. 22:1; 2 Chron. 3:1). After the plague had ceased, David consecrated the site to the Lord (Lev. 27:20–21) and used it as a place of sacrifice and worship. The altar and tabernacle were at Gibeon, but David was permitted to worship at Jerusalem. The land was sanctified and would one day be the site of God's temple. David announced, "This is the house of the Lord God, and this is the altar of the burnt offering for Israel" (1 Chron. 22:1), and from that time began to get everything ready for Solomon to build the temple.
If you were asked to name David's two greatest sins, you would probably reply, "His adultery with Bathsheba and his numbering of the people," and you would be right. But out of those two great sins, God built a temple! Bathsheba gave birth to Solomon and God chose him to succeed David on the throne. On the property David purchased and on which he erected an altar, Solomon built the temple and dedicated it to the glory of God. What God did for David is certainly not an excuse for sin (Rom. 6:1–2), because David paid dearly for committing those sins. However, knowing what God did for David does encourage us to seek His face and trust His grace when we have disobeyed Him. "But where sin abounded, grace abounded much more" (Rom. 5:20). What a merciful God we serve!
CHAPTER THIRTEEN 1 Chronicles 22—29 DAVID'S LEGACY D
avid "served his own generation by the will of God" (Acts 13:36 nkjv). When you serve your own generation faithfully, you also serve future generations. "He who does the will of God abides forever" (1 John 2:17 nkjv). The legacy of David enriched God's people Israel for centuries. Not only did David provide all that was needed for the building of the temple, he also wrote songs and designed musical instruments to be used in the worship services (23:5). Even more, it was through David's family that the Savior came into the world, "the Root and Offspring of David" (Rev. 22:16), so David still enriches the church today.
Notes 1 In the Old Testament, God viewed the rulers of Israel as shepherds, which explains passages like Jeremiah 10:21, 12:10, 23:1–8, 25:36; Ezekiel 34:1–18; Zechariah 10:2, 11:15–17. The word "pastor" means "shepherd." 2 Second Samuel 8:13 gives David credit for the great victory against the Edomites, while 1 Chronicles 18:12 attributes the victory to Abishai. The inscription of Ps. 60 states that Joab was also a part of the event. It's likely that David was in charge and Joab and his brother Abishai commanded the field forces. It was customary in those days for the king to get the credit for such victories (see 2 Sam. 12:26–31). 3 For an excellent comparative chart of David's mighty men, see pages 478–479 of the Old Testament volume of The Bible Knowledge Commentary, edited by John Walvoord and Roy Zuck (Victor). 4 Some students think that the three who brought the water from
When we hear David's name, we may think first of Bathsheba and David's sins, but these chapters present David the builder, the man who risked his life to gather wealth for the building of a temple to the glory of God. He's a great example for believers of every age who want to make their lives count for Christ and leave behind their own legacy of spiritual blessing.
Spiritual motivation Some Bible readers today might be tempted to scan
2 Samuel & 1 Chronicles
day had made it into a den of thieves (Matt. 21:13; Luke 19:46; Jer. 7:11). A den of thieves is the place where thieves run to hide after they've done their wicked deeds, which suggests that a service in a local church can be a good place to go to pretend to be spiritual (1 John 1:5–10). How many local churches are known for their effective ministry of prayer? They may be houses of music, education, and even social activities, but are they houses of prayer?
these chapters, skip all the lists of names, and go on to read about the reign of Solomon in 2 Chronicles, but to do so would be a great mistake. Think of the encouragement and guidance these chapters must have given to the Jewish remnant that returned to Jerusalem after the Babylonian captivity. (See the books of Ezra, Nehemiah, Haggai, and Zechariah.) These courageous people had to rebuild the temple and organize its ministry, and reading these chapters would remind them that they were doing God's work. God gave each detail of the original temple and its ministry to David, who then gave it to Solomon. Those "lists of names" helped Zerubbabel and Joshua the high priest examine the credentials of those who wanted to serve in the temple (Ezra 2:59–64), and refuse those who were not qualified.
The temple was built and God honored it with His presence because the leaders and people gave their best to the Lord, sacrificed, and followed His directions. This is a good example for us to follow today. We are privileged to assist in the building of the church, and our motive must be only the glory of God.
Careful preparation (22:1–19) The Lord didn't permit David to build the temple, but He did honor the preparation David made for his son Solomon to do the job. "Well begun is half done" says the old proverb, and David was careful to have Solomon, the people, and the materials prepared for the great project. (See vv. 3, 5 and 14.)
These chapters encouraged the Jews in their labors centuries ago, and they can encourage us today as we seek to build the church (Eph. 2:19–22). When you read 1 Corinthians 3:9–23 and compare it with 1 Chronicles 22, 28, and 29, you see parallels that ought to encourage us to build the church the way God's Word commands.1 David knew that God's temple had to be built with gold, silver, and costly stones (22:14; 29:1–5), and Paul took these materials and applied them spiritually to the local church. They stand for the wisdom of God as found in the Word of God (Prov. 2:1–10; 3:13–15; 8:10–21). Wood, hay, and straw can be picked up on the surface, but if you want gold, silver, and jewels, you have to dig for them. We don't build the local church on clever human ideas or by imitating the world; we build by teaching and obeying the precious truths of the Word of God. (See 1 Cor. 3:18–20 for Paul's view of the wisdom of this world.)
The site, materials, and workers (vv. 1–4). We're not sure when the Lord began to give David the plans for the temple and its personnel, but the purchase of Ornan's property seemed to be the signal for action. When God sent fire from heaven to consume David's offerings (21:26), David knew that his sin was forgiven and that he was back in fellowship with the Lord. But David also perceived that his altar was now very special to the Lord and he continued to sacrifice there instead of going to the tabernacle at Gibeon. The Lord let him know that Mount Moriah was the place where He wanted the temple to be built. It's possible that David wrote Psalm 30 at this time, even though as yet there was no actual building to dedicate. By faith, he dedicated to the Lord the property he had purchased and the building that would one day stand on it.2
Solomon didn't have to draw his own plans for the temple, because the Lord gave the plans to David (28:11–12). As we read the Word and pray, the Lord shows us His plans for each local church. "Work out your own salvation [Christian ministry] with fear and trembling" (Phil. 2:12–13 nkjv) was written to a congregation of believers in Philippi, and though it has personal application for all believers, the emphasis is primarily on the ministry of the congregation collectively. Some local church leaders run from one seminar to another, seeking to learn how to build the church, when they probably ought to stay home, call the church to prayer, and seek the mind of God in His Word. God has different plans for each church, and we're not supposed to blindly imitate each other.
David enlisted both Jews and resident aliens (1 Kings 5:13–18) to help construct the temple. This division of David's government was under Adoram (2 Sam. 20:24), also called Adoniram (1 Kings 4:6).3 The 30,000 Jewish workers cut timber in Lebanon for a month and then returned home for two months, while the 150,000 "alien" laborers cut and delivered massive stones from the hills, supervised by Jewish foremen (1 Kings 5:13–18, and see 9:15–19; 2 Chron. 2:17–18). The fact that Gentiles worked along with the Jews suggests that the temple was indeed a house for all nations. We must not think that these resident aliens were treated as slaves, because the law of Moses clearly prohibited such practices (Ex. 22:21; 23:9; Lev. 19:33).
The temple was built to display the glory of God, and our task in the local church is to glorify God (1 Cor. 10:31; 14:25). When Solomon dedicated the temple, God's glory moved in (1 Kings 8:6–11), but when Israel sinned, the glory moved out (Ezek. 10:4, 18–19; 11:22–23). We wonder how many local churches go through the motions of worship Sunday after Sunday, yet there's no evidence of the glory of God.
For years, David had been amassing the materials for the temple, the total value of which was beyond calculation. Much of it came from the spoils of the battles David had fought and won (18:9–11; 26:26–28). David the warrior had defeated Israel's enemies and
The temple was to be "a house of prayer for all nations" (Isa. 56:7), but the religious leaders in Jesus'
2 Samuel & 1 Chronicles
23:25.) But the temple was for the Lord, so it was imperative that the leaders seek Him and have their hearts right before Him. David had his throne in Jerusalem and he wanted the ark—the throne of God—to be there also. His only concern was that the name of the Lord be glorified.
taken their wealth so that Solomon his son would have the peace and provisions necessary to build the house of God.
Solomon the builder (vv. 5–16). Some biblical chronologists believe David was about sixty years old when he inaugurated the temple building program, but we don't know how old Solomon was. David said his son was "young and inexperienced" (22:5; 29:1 niv), and after his accession to the throne, Solomon called himself "a little child" (1 Kings 3:7). This explains why David admonished and encouraged his son several times to obey the Lord and finish the work God had assigned to him (22:6–16; 28:9–10, 20–21). David also admonished the leaders to encourage and assist their new king in this great project. David wanted everything to be prepared before his own death so that Solomon would have everything he needed to build the house of God.
Temple organization (23:1—27:34) David knew that the ministers of the temple also had to be organized and prepared if God was to be glorified. Too often local church building programs concentrate so much on the financial and the material that they ignore the spiritual, and then a backslidden and divided congregation meets to dedicate the new edifice! A gifted administrator, David organized the Levites (chap. 23), the priests (chap. 24), the temple singers (chap. 25), and the temple officers (chap. 26). David wanted to be sure that everything in God's house would be done "decently and in order" (1 Cor. 14:40 nkjv). In making these decisions, David and his two priests drew lots (24:5–6, 31; 25:8; 26:13–14, 16). This was the process Joshua used when he gave the tribes their inheritance in the Promised Land (Josh. 14:2; 23:4). But organization wasn't an end in itself, for these people were being organized for service. The phrase "for the service of the house of the Lord" (or its equivalent) is used several times in these chapters to remind us that ministry is the major responsibility of God's servants in God's house. (See 23:24, 26, 28, 32; 25:1, 6, 8, 30; 28:13, 14, 20, 21; 29:5, 7; 2 Chron. 31: 16, 17.) It's one thing to fill an office, but quite something else to use that office to serve the Lord and His people.
David encouraged Solomon by assuring him that the temple project was the will of God; therefore, the Lord would help him finish it (vv. 6–10). God had enabled his father to fight the Lord's battles and bring about peace for Israel, and now it was time to build God's house (2 Sam. 7:9). The Lord had told David that a son would be born to him to accomplish this task (7:12–16; 1 Chron. 17:11; see Deut. 12:8–14). The emphasis David made was that the temple was to be built, not for the glory of the name of David or even of Solomon, but the name of the Lord (vv. 7, 8, 10, 19). David wanted to be sure that Solomon would honor the Lord and not build a monument to honor himself.
David further encouraged his son by reminding him of the faithfulness of God (vv. 11–13). If he would trust the Lord and obey Him fully, the Lord would maintain the peace and security of Israel and enable him to complete the project (see 28:7–9, 20). The words "Be strong, and of good courage; dread not, nor be dismayed" remind us of how Moses encouraged Joshua his successor (Deut. 31:5–8, 23); the Lord repeated that encouragement after Moses died (Josh. 1:6, 9). Moses and Joshua were faithful men, and God saw them through all their trials and enabled them to complete their work. He would do the same for Solomon.
The Levites (23:1–32; see also chap. 6). The author of Chronicles doesn't record the family struggle that occurred when Solomon became king (1 Kings 1–2), but verse 1 indicates an earlier appointment and 29:22 a second one. However, verse 1 may simply mean that David announced Solomon as his successor, as in 28:4–5, while 29:22 describes the actual coronation. (We get the impression that Solomon's coronation described in 1 Kings 1 was very hastily arranged.) Solomon's formal public accession to the throne is described in 29:21–25.
The Levites assisted the priests in the sanctuary ministry and were required by the law to be at least thirty years old (v. 3; Num. 4:3; see also Num. 8:24). Later that was lowered to twenty years (v. 24). The 38,000 Levites were divided into four groups, each with a specific ministry: 24,000 Levites who helped the priests in the sanctuary, 6,000 who were "officers and judges" (see 26:1–32), 4,000 who were gatekeepers ("porters" kjv; see 26:1–19), and 4,000 who were singers (see 25:1–31). There was one temple, one high priest, one divine law, and one Lord to serve, but there was a diversity of gifts and ministries, not unlike the church today. The fact that the Levites took care of the sanctuary while the priests served at the altar didn't mean that their work was less important to the min-
The third encouragement David gave his son was the great amount of wealth the king had accumulated for the project, along with the large number of workers who were conscripted (vv. 14–16). It seems incredible, but the king said he had amassed 3,750 tons of gold and 37,500 tons of silver, and that there was so much bronze and iron that it couldn't be weighed. At least Solomon wouldn't have to take up any collections!
The leaders of Israel (vv. 17–19). David ordered the leaders to cooperate with Solomon and help him complete the project. He reminded them that the peace and rest they enjoyed was only because God had used David to defeat Israel's foes and expand her borders. (Note the mention of "rest" in vv. 9 and 18 and in
2 Samuel & 1 Chronicles
73–83) and played the cymbals (16:5). Heman was also called "the king's seer" (v. 5), which suggests that he had a special gift of discerning the Lord's will. The Lord promised to give Heman a large family (v. 5 niv), and all his children were musicians. Jeduthun's name is related to "Judah" and means "praise," a good name for a choir director. Jeduthun is also associated with Psalms 39, 62, and 77. The word "prophesy" is used three times in verses 1–3 to describe the ministry of Asaph, Heman, and Jeduthun. The word usually refers to the ministry of the prophets in declaring God's Word. As has often been said, "The prophets were forth-tellers as well as fore-tellers." They spoke to present needs and didn't just predict future events. Miriam led the women in praising the Lord, and she was called a prophetess (Ex. 15:20). The root of the Hebrew word naba means "to bubble, to boil up," referring to the fervor and excitement of the prophet declaring God's message. Others say it comes from an Arabic root that means "to announce." The point is that the men who led Israel's sanctuary worship were not necessarily prophets in the technical sense, but they and their singers declared the Word (God's message) with enthusiasm and joy.
istry or to the Lord. Each servant was important to the Lord and each ministry was necessary.
David not only organized the sanctuary musicians, but he also provided them with proper musical instruments to use in praising the Lord (v. 5; 2 Chron. 29:25–27; Amos 6:5). Nothing that the priests and Levites did in the temple was left to chance or human invention, but was ordained by the Lord. Nadab and Abihu, the sons of Aaron, the first high priest (24:1–2), were killed by the Lord for devising their own form of worship (Lev. 10).
The Levitical duties are given in verses 24–32. The Israelites were at rest in their land and no longer a nomadic people, so the Levites didn't have to carry the various parts of the tabernacle from place to place (see Num. 4). The construction of the temple meant that the Levites would need new assignments. One of their tasks would be to keep the temple clean and in good repair and make sure that the temple precincts were ceremonially pure. They also saw to it that the supply of meal was available for the offerings. Whenever the daily, monthly, and annual sacrifices were offered, the Levite choir would provide praise to the Lord.
The priests (24:1–31). It was important that the priests truly be descendants of Aaron. In David's day, he had two high priests, Zadok, a descendant of Aaron through Eleazar, and Ahimelech, the son of Abiathar, who was from the line of Ithamar. Abiathar was David's friend and priest during his exile days (1 Sam. 20:20ff.) and also during the rebellion of Absalom (2 Sam. 15:24–29). Unfortunately, Abiathar wasn't loyal to Solomon and sided with Adonijah in his quest for the throne, and Solomon had to banish him from Jerusalem (1 Kings 2:22–27). Abiathar came from the line of Eli, and that line was rejected and judged by God (1 Sam. 2:30–33; also see 2 Sam. 22:26–27). The twenty-four families (clans) of priests were assigned by lot to serve in the sanctuary at scheduled times and the rest of the time would be in the priestly cities instructing the people. This procedure was still being followed when Zacharias served in the temple (Luke 1:5–9). He was from the clan of Abijah (24:10).
Temple officers (26:1–32). These officials included gatekeepers (vv. 1–19), treasurers (vv. 20–28), and miscellaneous officials scattered outside Jerusalem (vv. 29–32). The gatekeepers were assigned to guard the temple gates, with four guards at the north and south gates and six at the east and west gates (vv. 17–18 nlt). Two guards watched over the storehouse, and there were also guards outside the temple area. There are details about the temple area that aren't recorded in Scripture, and this makes it difficult for us to be exact in our description.4 It seems that the gatekeepers watched the people come and go and made sure that nobody was deliberately defiling the temple or behaving in a way that disgraced the sanctuary of the Lord.
The treasurers (vv. 20–28) guarded the two temple treasuries, one for general offerings and the other for "dedicated things" from the people, especially the spoils of war (vv. 20–28). (See 2 Kings 12:4–16.) Saul and David added to this treasury, but so did other leaders, such as Samuel the prophet and Abner and Joab, the two generals.
The musicians (25:1–31). Apart from the ritual blowing of the trumpets (Num. 10), nowhere in the law of Moses is there any mention of music in connection with Jewish worship, yet this chapter describes an elaborate organization of twenty-four courses of singers and musicians. David was a writer of psalms and a gifted musician (2 Sam. 23:1–2; 1 Sam. 16:18), and it's likely that the sanctuary musical worship came to fruition under his direction (v. 6), and the Lord approved these innovations (2 Chron. 29:25). Harps, lyres, and cymbals are mentioned here (v. 1), and trumpets are mentioned elsewhere (1 Chron. 13:8; 15:24, 28; 2 Chron. 5:13; 20:28). There were also choirs (1 Chron. 15:27).
The third group of temple officers (vv. 29–32) were the "officers and judges" assigned to tasks away from the temple and even west of the Jordan. They kept the king in touch with the affairs of the tribes of Reuben and Gad and the half tribe of Manasseh. But these officers were also responsible to keep these tribes involved in "every matter pertaining to God" (v. 32 niv), that is, the all-important religious events of the nation. Separated from the other tribes, the trans-Jordanic Israelites might easily grow careless about observing the annual feasts or even the weekly Sabbaths. This explains why these officers are listed among the temple workers. It's also likely that these officers were also responsible to collect taxes.
Three gifted Levites were put in charge of the instrumental music and the singing in the worship services. Asaph wrote at least twelve psalms (50,
2 Samuel & 1 Chronicles
Military administration (27:1–34) For Solomon to be able to build the temple, Israel had to remain a strong nation, at peace with her neighbors, for young Solomon wasn't a military genius like his father David. It was necessary to organize the army, the tribal leaders, and the managers and counselors who served the king personally.
which led to the downfall of the rebel army. Ahithophel's replacement was "Jehoiada son of Benaiah." This Benaiah is probably the son of David's trusted head of the royal bodyguard, Benaiah the priest. Abiathar the priest was one of David's must trusted helpers (1 Sam. 22:20–23), and though Joab and David were not intimates, David needed the head of his army in his inner circle if only to know what he was thinking. Joab didn't always have David's interests at heart.
The captains (vv. 1–15). David's army consisted of 288,000 men—not an excessively large standing army—made up of twelve divisions of 24,000 each, so that each man served one month out of the year. However, if a military emergency arose, the entire army could be called up. Each monthly military division was in the charge of one of David's "mighty men," who are listed in 1 Chronicles 11. The twelve commanders are: Jashobeam (vv. 2–3; see 11:11); Dodai (v. 4; see 11:12); Benaiah, head of David's personal bodyguard (vv. 5–6; see 11:22–25); Asahel, David's nephew (v. 7; see 11:26); Shamhuth (v. 8; see 11:27); Ira (v. 9; see 11:28); Helez (v. 10; see 11:27); Sibbecai (v. 11; see 11:29); Abiezer (v. 12; see 11:28); Maharai (v. 13; see 11:30); another Benaiah (v. 14; see 11:31); and Heldai (v. 15; see 11:30).
Sincere consecration (28:1—29:20) No amount of human machinery and organization can take the place of heartfelt consecration to the Lord. David was going to leave the scene, an inexperienced son would follow him, and the construction of the temple was a task beyond any one man or group of men. Apart from the blessing of the Lord, the people could not hope to succeed. Leaders come and go, but the Lord remains, and it is the Lord whom we must please.
David challenges the leaders (28:1–8). David assembled at Jerusalem the leaders mentioned in the previous chapters and reviewed for them the story of his great desire to build a temple for the Lord. It's good for people to know the heart of their leader and how God has worked in his or her heart. He emphasized that it was the Lord who chose and anointed him and who chose Solomon to be his successor. He reminded the leaders of God's gracious covenant with the house of David and of their responsibility to obey the law of the Lord. If they kept the terms of the covenant and obeyed God, He would keep His promises and bless the nation. As long as they obeyed the terms of God's covenant, they would possess the land and enjoy its blessings.
The tribal leaders (vv. 16–24). Each of the tribes had a leader (Num. 1–2, 4) and the tribes were broken down into smaller units (tens, fifties, hundreds, thousands; Ex. 18:17–23), each unit with a leader. For some reason, Gad and Asher are not mentioned in this list, but to reach the number twelve, Levi is included along with both tribes of Joseph (Ephraim and Manasseh). The king could summon twelve men and through them eventually get the ear of all the people.
The mention of the tribes and their leaders brought to mind David's ill-fated census (21:1–17; 2 Sam. 24). This extra piece of information helps us understand why the numbers differ in the two accounts (24:9; 21:5), because Joab didn't finish the census and not all the numbers were recorded.
David charges Solomon (28:9–10). Solomon had a great responsibility to set the example and obey the law of the Lord. A "perfect heart" means a heart wholly dedicated to the Lord, one that's not divided. It's unfortunate that in his later years Solomon became a double-minded man and began to worship idols, for this led to God's discipline and the division of the kingdom. For the second time, David admonished Solomon to "be strong" (22:13), and he would do it a third time before he finished his speech (v. 20). Dr. Lee Roberson has often said, "Everything rises and falls with leadership." If leadership is faithful to the Lord and trusting in Him, God will give success.
The king's managers (vv. 25–31). During Saul's reign, there was some kind of tax structure (1 Sam. 17:25), but this is not mentioned in the records of David's reign. Under Solomon, the taxes became intolerable (1 Kings 4:7, 26–28;12:1–24). David owned royal farms, orchards, vineyards, flocks, and herds, and from these he met the needs of the palace personnel. David had storehouses for his produce, and since his tastes weren't as expensive as Solomon's, what David received from the Lord went much further.
The king's counselors (vv. 32–34). Every leader needs an inner circle of counselors who will advise him, force him to examine his own decisions and motives, and help him seek the mind of the Lord. Jonathan, David's uncle, is given high recommendations. Jehiel appears to have been tutor to the sons in the royal family. Ahithophel had been David's trusted friend and wise adviser, but he sided with Absalom in the rebellion and committed suicide when Absalom rejected his counsel (2 Sam. 15:30–31; 16:15–17:23). Hushai was the man whose counsel was accepted by Absalom,
David conveys his gifts for the project (vv. 11–21). David's first gift to Solomon was a written plan for the temple and its furnishings (vv. 11–19). While the temple followed the pattern of the tabernacle in a general way, what Solomon built was larger and much more elaborate than what Moses built. David reminded Solomon that these plans were not suggestions from the Lord; they were a divine commission. The organization of the priests and Levites was also commanded by the Lord. Moses had to make
2 Samuel & 1 Chronicles
thing we can do is give back to God what He gives to us and make an investment in the eternal.
everything according to the pattern God gave him on the mount (Ex. 25:9, 40; Heb. 8:5), and so did Solomon. The plans for the temple spelled out how much material should go into each piece of furniture and each part of the building (vv. 13–19), and nothing was to be changed.
He assures the Lord that the offerings came from his heart and the hearts of his people, and that they gave joyfully and with sincerity. David prays that his people might always have hearts of generosity, gratitude, and joy, and that they might always be loyal to their God. In other words, may they worship God alone and not make wealth their God.
David's second gift was another word of encouragement to strengthen Solomon's will and his faith (v. 20). Like Moses encouraging Joshua (Deut. 31:6–7), David told Solomon that the Lord would never forsake him and that he could find in God all the wisdom and strength he needed to complete the project.5
Like any godly father, David closed his prayer by interceding for his son Solomon, that he would always be obedient to what was written in the law, and that he might succeed in building the temple to the glory of God. ("Palace" in v. 19 kjv means "any large palatial structure.") He then called on the congregation to bless the Lord, and they obeyed and bowed low and even fell on their faces in submission and adoration. What a way to begin a building program!
The third gift Solomon received from his father was a people prepared to work with him and complete the project (v. 21). We've seen how David organized the various levels of leaders, both civil and religious, so they could work harmoniously and follow their new king. Just as the Lord provided skillful people to construct the tabernacle (Ex. 35:25–35; 36:1–2), so He would provide the workers that Solomon needed to build the temple of Jehovah. This promise was fulfilled (2 Chron. 2:13–14). Furthermore, all the people would listen to their new king's commands and obey him.
Joyful celebration (29:21–25) The next day, David provided sacrifices for the Lord and a feast for his leaders. The burnt offerings were sacrificed to express the people's total dedication to the Lord. But David also offered fellowship offerings, and a part of each sacrifice was used for a fellowship meal. It was a joyful occasion that climaxed with the coronation of Solomon. It was very important that the representatives of all Israel agree that Solomon was God's appointed king; otherwise, he could never have led them in the building of the temple. David was anointed privately by Samuel (1 Sam. 16:13) and publicly at Hebron on two occasions (2 Sam. 2:4; 5:3), so he was anointed three times. At the same celebration, Zadok was anointed high priest, which suggests that Abiathar was set aside. Eventually Abiathar turned traitor and supported Adonijah and was sent into retirement (1 Kings 2:26–27, 35).
David's fourth gift was his own store of wealth that he had accumulated for the building of the temple (29:1–5). According to 22:14, the spoils of battle devoted to the Lord amounted to 3,750 tons of gold and 37,500 tons of silver. David added from his own wealth 110 tons of gold and 260 tons of silver (v. 4). This means that David was responsible for providing 3,860 tons of gold and 37,760 tons of silver. But the king then urged his leaders to give generously to the "building fund" (vv. 6–9), and they contributed 190 tons of gold, plus another 185 pounds, 375 tons of silver, 675 tons of bronze, and 3,750 tons of iron, as well as precious stones. This sounds like Paul's "gold, silver, and precious stones" (1 Cor. 3:12). The remarkable thing about the leaders and their offering is that they gave willingly and "rejoiced with great joy" at the privilege! This time we're reminded of Paul's words in 2 Corinthians 8:1–5 and 9:7.
The book closes on a sober note as it records the death of King David. A Russian proverb says, "Even the greatest king must at last be put to bed with a shovel." True, but some bring glory to God even from the grave! From that day on, the Jewish kings were all measured against David (1 Kings 3:3; 15:5; 2 Kings 18:3; 22:2; 14:3; 15:3, 34; 16:2; 18:3; 20:3). David's legacy is a long one and a rich one. He unified the nation, gave the people peace in their land, and extended the borders of the kingdom. God chose him to establish the dynasty that eventually brought Jesus the Savior into the world. He provided much of the wealth that was used to build the temple, and the king who constructed it. He also purchased the site on which the temple would be built. God gave David the plans for the temple, and David recruited the workers to build it.
David calls on the Lord (29:10–21). This magnificent prayer begins with praise and adoration to the Lord (vv. 10–14). God had blessed David richly, so he blesses God thankfully! His words are a short course in theology. He blesses the God of Israel and acknowledges His greatness, power, glory, victory, and majesty. God owns everything! God is sovereign over all! His name is great and glorious! But who are David and his people that they should be able to give so lavishly to the Lord? After all, everything comes from Him, and when we give, we only return to the Lord that which He has graciously already given to us.
In contrast to the eternal God, David declares that he—the king!—is like any other human, an alien and a stranger on the earth. God is eternal, but human life is brief and nobody can prevent the inevitable hour of death. (Here David sounds like Moses in Ps. 90.) Since all things come from God, and life is brief, the wisest
David wrote songs for the Levites to sing as they worshipped God, and he also provided the musical instruments. He organized the temple ministry and taught the people that the worship of God was the number-one priority for them and the nation. Before he died, he encouraged Solomon, challenged the lead-
2 Samuel & 1 Chronicles
ers, and gave to the new king a united people, enthusiastic about building the house of God. We today learn from David's life both what to do and what to avoid. We read and meditate on David's hymns, and sometimes we sing them.
tired of Solomon's taxes and vast building programs, and they stoned Adoram to death (2 Kings 11:18). 4 First Chronicles 26:18 in the KJV has been a popular verse with people who like to criticize the Scriptures: "At Parbar westward, four at the causeway, and two at Parbar." What does "Parbar" mean? Many Hebrew scholars say it means "colonnade" and refers to an area west of the temple proper. The nlt reads, "Six were assigned each day to the west gate, four to the gateway leading up to the Temple, and two to the courtyard." A footnote says that "courtyard" could also be translated "colonnade," but "the meaning of the Hebrew is uncertain." 5 Forgive a personal note at this point. Back in the fifties, when I was pastoring my first church, the Lord led us into a building program. I'm not a builder and I have a problem even reading a blueprint, and I was very worried. One day in my personal devotional time, during the course of my regular Bible reading, I came to 1 Chronicles 28:20, and the Lord gave it to me as His promise of success. It carried me through.
Notes 1 It's too bad that many well-meaning preachers misinterpret 1 Corinthians 3:9–23 and preach about "building your life." You can make that application, but the basic interpretation has to do with building the local church. For an exposition of this passage, see my book Be Wise (Victor). 2 The psalm certainly fits David's experiences described in 1 Samuel 24 and 1 Chronicles 21. His pride led him to sin (vv. 6–7) and the nation was under the penalty of death. But God answered his plea for deliverance, and His anger lasted for a short time. 3 Adoram wasn't a popular man. After Solomon's death, Solomon's son Rehoboam took the throne. The people were
1 K I N G S
G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h
E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f
1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h
J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h
J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i
S o l o m o n I s a i a h
sovereignty of God in directing the destinies of all nations, and the holiness of God in opposing idolatry. Especially important is the way all four books magnify the Davidic dynasty and thus prepare the way for the coming of the Messiah. The books of Kings identify eight kings of Judah, descendants of David, who pleased the Lord: Asa (1 Kings 15:9–15); Jehoshaphat (22:41–43); Joash, or Jehoash (2 Kings 12:1–3); Amaziah (14:1–4); Azariah, or Uzziah (15:1–4); Jotham (15:32–38); Hezekiah (18:1–3); and Josiah (22:1–2). The rulers of the northern kingdom were not a godly lot and were not part of David's dynasty.
OUTLINE Key theme: Irresponsible leadership destroys nations Key verses: 1 Kings 9:4–9
I. THE KINGDOM PROTECTED (1 KINGS 1:1—2:46)
A. The last days of David—1:1—2:12 B. The first acts of Solomon—2:13–46
II. THE KINGDOM ENRICHED (1 KINGS 3:1—
10:29) A. God's gift of wisdom—3:1–28 B. Organizing the government—4:1–34 C. Building the temple—5:1—6:38; 7:13–51 D. Dedicating the temple—8:1—9:9 E. Building the royal houses—7:1–12 F. Miscellaneous royal projects—9:10–24 G. Solomon's glory—10:1–29
III. THE KINGDOM DIVIDED (1 KINGS 11:1—14:31)
A. Solomon's folly—11:1–43 B. Rehoboam's folly—12:1–24; 14:21–31 C. Jeroboam's folly—12:25—14:20
1 Kings 1:1—2:46 (1 Chronicles 29:22–30) 612 Sunset and Sunrise
IV. THE KINGDOMS DESTROYED (1 KINGS
1 Kings 3—4 (2 Chronicles 1) 617 Wisdom from Above
15:1—22:53) A. Judah—15:1–24 B. Israel—15:25—22:53
1 Kings 5:1—6:38; 7:13–51 (2 Chronicles 2—4) 622 Fulfilling David's Dream
The two books of Kings record about four hundred years of the history of Israel and Judah, while the two books of Chronicles see the history of the united kingdom and then the kingdom of Judah from the priestly point of view. Besides recording history, these books teach theology, especially the faithfulness of God in keeping His covenant, the
1 Kings 8:1—9:9, 25–28 (2 Chronicles 5—7) 626 God's House and Solomon's Heart
1 Kings 7:1–12; 9:10—10:29 (2 Chronicles 8:1—9:28) 632 The Kingdom, Power, and Glory
1 Kings 11:1–43 (2 Chronicles 9:29–31) 636 The Foolish Wise Man
1 Kings 1
1 Kings 12:1–24; 14:21–31 (2 Chronicles 10:1—12:16) 640 He Would Not Listen
1 Kings 17—18 654 Let the Fire Fall!
1 Kings 19 659 The Cave Man
1 Kings 12:25—14:20 645 A New King, an Old Sin
1 Kings 20:1—22:53 664 Ahab, the Slave of Sin
1 Kings 15:1—16:28 (2 Chronicles 13—16) 650 Kings on Parade
Reviewing 1 Kings 669 Reflections on Responsibility
take of thinking that his father was unable to function normally and therefore interfere with his plans, but he was wrong. Instead of being a sympathetic son, Adonijah decided to claim the throne for himself. If he won the support of his siblings, the government leaders, the priests, and the army, he could pull off a coup and become the next king
CHAPTER ONE 1 Kings 1:1—2:46 (1 Chronicles 29:22–30) SUNSET AND SUNRISE A
I. The kingdom protected (1 Kings 1:1— 2:46) A.The last days of David—1:1—2:12
crisis isn't what makes a person; a crisis shows what a person's made of." In one form or another, you find this statement in the writings of insightful thinkers from antiquity to the present. Another version is, "What life does to you depends on what life finds in you." The same sun that hardens the clay melts the ice.
The traitors (vv. 5–7). Following the example of his infamous brother Absalom (2 Sam. 15:7–12), Adonijah began to promote himself and generate popular support. Like Absalom, he was a handsome man who had been pampered by his father (v. 6; 2 Sam. 13—14), and the unthinking people joined his crusade. Wisely, Adonijah got the support of both the army and the priesthood by enlisting Joab the general and Abiathar the high priest. Both of these men had served David for years and had stood with him during his most difficult trials, but now they were turning against him. Yet Adonijah knew that the Lord had chosen Solomon to be Israel's next king (2:15), and Abiathar and Joab certainly understood this as well. When the Lord gave David His covenant (2 Sam. 7), He indicated that a future son would succeed him and build the temple (1 Chron. 22:8–10), and that son was Solomon (1 Chron. 28:4–7). Adonijah, Abiathar, and Joab were rebelling against the revealed will of God, forgetting that "[t]he counsel of the Lord stands forever" (Ps. 33:11 nkjv).
The kingdom of Israel was facing a crisis because King David was on his deathbed. In facing this crisis, different people responded in different ways.
Adonijah the opportunist (1:1–10) A real leader looks at a crisis and asks, "What can I do that will best help the people?" An opportunist looks at a crisis and asks, "How can I use this situation to promote myself and get what I want?" Opportunists usually show up uninvited, focus attention on themselves and end up making the crisis worse. Adonijah was that kind of person.
The occasion (vv. 1–4). Adonijah was David's oldest living son and was probably thirty-five years old at this time. David's firstborn, Amnon, was killed by Absalom; his second son, Kileab (or Daniel), must have died young because there's no record of his life; and the third son, Absalom, was slain by Joab (1 Chron. 3:1–2). As David's eldest son, Adonijah felt that he deserved the throne. After all, his father was a sick man who would soon die, and it was important that there be a king on the throne of Israel. Like his older brother Absalom (2 Sam. 15:1–6), Adonijah seized his opportunity when David wasn't at his best and was bedfast. However, Adonijah underestimated the stamina and wisdom of the old warrior and ultimately paid for his pride with his life.
The faithful (vv. 8–10). Again, like his brother Absalom, Adonijah hosted a great feast (2 Sam. 15:7–12) and invited all his brothers except Solomon (v. 26). He also ignored several other important leaders in the kingdom, including Zadok the high priest, Benaiah the leader of the king's personal guard, Nathan the prophet, and David's "mighty men" (2 Sam. 23).1 This was a coronation feast and the guests were proclaiming Adonijah as king of Israel (v. 25). Perhaps some of them thought that the ailing King David had actually laid his hands on Adonijah and named him king. After all, Adonijah's brothers were at the feast, which suggested they made no claim to the throne. But surely the guests were aware of the absence of Solomon, Zadok, Benaiah, and Nathan. And did anyone ask when and where Nathan had anointed Adonijah, and if he had been anointed, why the event was so secret? The faithful servants of God and of David had been
Abishag became a companion and nurse for David and was probably officially considered a concubine, so there was nothing immoral about their relationship. She will become a very important person in the drama after David's death (2:13–23). Adonijah made the mis-
1 Kings 1
Solomon would be the next king of Israel. She then informed him that Adonijah was hosting a coronation banquet and that Abiathar and Joab were there with all the royal sons except Solomon. Obviously the banquet was not to honor Solomon! Adonijah had proclaimed himself king, but all Israel was waiting for David's official word concerning his successor. Her coup de grace was the obvious fact that if Adonijah became king, he would quickly get rid of both Bathsheba and her son. What David did was a matter of life or death. Abishag was witness to all that Bathsheba said (v. 15).
left out, an obvious clue that Adonijah had named himself as king without any authority from David or the Lord.
Often in Bible history it appears that "truth is fallen in the street, and equity [justice] cannot enter" (Isa. 59:14 nkjv), but the Lord always accomplishes His purposes. "The wicked is snared in the work of his own hands" (Ps. 9:16 nkjv). Adonijah's great feast was the signal David's loyal servants needed to inform David that it was time to name Solomon the next king of Israel.
Nathan informed David (vv. 22–27). While Bathsheba was speaking to her husband, Nathan came into the palace and was announced, so Bathsheba left the room (v. 28) and Nathan entered the bedchamber. He asked the king two questions: Did David announce that Adonijah would sit on his throne, and had the king done this in secret without telling his servant the prophet (vv. 24, 27). Sandwiched between these two questions was his report that Adonijah was now celebrating his coronation, all the king's sons except Solomon were at the feast, and so were Abiathar and all the military commanders. Nathan didn't mention Joab, but Bathsheba had already done that. What Nathan revealed was that Joab had brought his officers with him, so the army was backing Adonijah. However, David's loyal servants—Nathan, Zadok, and Benaiah—had been ignored. That being the case, Nathan wondered if Adonijah really had the authority to proclaim himself king.
Nathan the loyalist (1:11–53) If ever King David had a loyal friend and adviser, it was the prophet Nathan. Nathan brought the good news about God's covenant with David and his descendants8 (2 Sam. 7:1–17), and Nathan also shepherded David through those dark days after the king's adultery with Bathsheba (2 Sam. 12). Nathan must have had musical gifts as well because he helped David organize the worship in the sanctuary (2 Chron. 29:25–26). When Solomon was born, Nathan told the parents that the Lord wanted the boy also named "Jedidiah—beloved of the Lord" (2 Sam. 12:24–25). When Nathan heard about Adonijah's feast and his claim to the throne, he immediately went to work.
Nathan informed Bathsheba (vv. 11–14). Though we haven't read anything about Bathsheba since the birth of Solomon, we must not conclude that she had been unimportant in the affairs of the palace. Her conduct in this chapter alone is evidence that she was a courageous woman who wanted to do the will of God. To be sure, it was her son who was to be the next king, and had Adonijah succeeded in gaining the throne, both Bathsheba and her son would be killed (vv. 12, 21). But the fact that Nathan turned immediately to Bathsheba suggests that he knew what the future queen mother could do. Also, the way Adonijah approached her and Solomon received her (2:13–19) indicates that both men recognized her as a woman of influence. It's unfortunate that too many people think of Bathsheba only as "the adulteress" when it was her intervention that saved Israel from disaster at a critical hour.
It's very likely that Nathan's recitation of these facts brought to David's memory the terrible days of Absalom's rebellion, and he didn't want the nation to experience another civil war. Solomon was a man of peace (1 Chron. 22:9). Reared in the palace, he had no experience of war as did his father; and if there was a civil war, how could he build the temple?
David instructed his loyal servants (vv. 28–37). David responded immediately to the crisis and told Nathan to call Bathsheba back to his bedside. The two were alone (v. 32). David spoke to Bathsheba and reaffirmed the fact that her son Solomon was to be the next king of Israel. He had sworn this to her privately and would not back down on his oath. But then David went even further and made Solomon his coregent that very day! "I will surely carry out this day …" (v. 30). If David waited too long, Adonijah's rebellion could grow in strength; and after David died, who would have authority to act? By making Solomon his coregent immediately, David stayed in control and Solomon would do his bidding. Solomon was no longer merely prince or even heir apparent: he was now coregent with his father and the king of Israel.
Bathsheba informed David (vv. 15–21). The prophet had given Bathsheba the words to speak, a brief statement of only two questions that she expanded into a very moving speech. The key word in the dialogue of this entire scenario is "swear," used in verses 13, 17, 29, and 30. Nathan and Bathsheba knew that David had promised that Solomon would be the next king because Solomon was God's choice. David had publicly announced the appointment of Solomon when he announced the building of the temple (1 Chron. 22, 28). When God gave a special name to Solomon, this certainly suggested that he would be David's successor (2 Sam. 12:24–25).
David then asked them to call his loyal servants— Nathan the prophet, Zadok the priest, and Benaiah the head of his personal bodyguard—men he knew he could trust. He instructed them to proclaim Solomon king in a public demonstration at Gihon. This was an important place of springs on the eastern slope of Mount Zion less than a mile up the valley (north) from
Bathsheba bowed before the king (v. 16, and see 23, 31, 47, 53) and then reminded him of his oath that
1 Kings 1—2
took hold of the horns of the altar, which is what people in danger did before the establishment of the six cities of refuge (2:28; Ex. 21:13–14). A place of asylum at least delayed judgment and gave the accused an opportunity for a hearing (Deut. 19).
En Rogel where Adonijah was hosting his great feast (v. 9). It wouldn't take long for the news to get to Adonijah! Solomon was to ride David's royal mule, and it was to be announced that Solomon was sharing David's throne as king and would be David's successor. Zadok and Nathan were to anoint Solomon with the holy anointing oil from the tabernacle. The trumpet would be blown, declaring to the people that this was an official event. Solomon was now king and ruler over all Israel and Judah.2 (See 4:20, 25.)
Solomon showed mercy to his brother and allowed him to return to his home in Jerusalem. This amounted to house arrest because the king's guards could keep Adonijah under constant surveillance. But Solomon also warned his brother to be careful how he behaved, for as an insurgent, Adonijah was worthy of death.4 If he stepped out of line, he would be executed. Adonijah bowed before Solomon, but his heart was submitted neither to the Lord nor his brother.
Benaiah was the son of a priest (1 Chron. 27:5), but he chose a military career and became one of David's mighty men (2 Sam. 23:20–23) and the leader of David's personal guard, the Cherethites and Pelethites (v. 38; 2 Sam. 8:18). After hearing David's instructions, Benaiah spoke up enthusiastically in agreement and thus gave both David and Solomon the support of the soldiers under his command. Later, Solomon would execute Joab for his treachery in following Adonijah and would give his position to Benaiah (2:35). Benaiah was as loyal to Solomon as he had been to David.
David the realist (2:1–11; 1 Chron. 29:26–30) David "served his own generation by the will of God" (Acts 13:36 nkjv), but he was also concerned about Solomon and the next generation. David had his enemies, some of whom were in his own household and inner circle, and he wanted to be certain that the new king didn't inherit old problems. During his long reign of forty years, David had unified the nation, defeated their enemies, successfully organized kingdom affairs, and made more than adequate preparation for the building of the temple. He sang his last song (2 Sam. 23:1–7) and then gave his last charge to Solomon.5 "Put the Lord first" (vv. 1–4). The Old Testament records the last words of Jacob (Gen. 49), Moses (Deut. 33), Joshua (23:1—24:27), and David (1 Kings 2:1–11). "I go the way of all the earth" is a quotation from Joshua at the end of his life (Josh. 23:14), and "Be strong and show yourself a man" sounds like the Lord's words to Joshua at the start of his ministry (Josh. 1:6). Solomon was a young man who had lived a sheltered life, so he needed this admonition. In fact, from the very outset of his reign, he would have to make some tough decisions and issue some difficult orders. David had already commissioned Solomon regarding building the temple (1 Chron. 22:6–13), a task that would take seven years. One day Solomon would come to the end of his life, and David wanted him to be able to look back with satisfaction. Blessed is that person whose heart is right with God, whose conscience is clear and who can look back and say with the Master: "I have glorified You on the earth. I have finished the work which You have given Me to do" (John 17:4 nkjv).